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Quote by Helen Schucman

“Un altro punto deve essere perfettamente chiaro prima che possa svanire ogni residua paura ancora associata ai miracoli. 2 Non fu la crocifissione a determinare l’Espiazione, ma la resurrezione. 3 Molti Cristiani sinceri hanno frainteso ciò. 4 Chiunque si sia liberato dalla propria credenza nella scarsità non può in alcun modo fare questo sbaglio. 5 Se la crocifissione viene considerata da un punto di vista capovolto, sembra che Dio abbia permesso e addirittura incoraggiato a soffrire uno dei suoi Figli perché era buono. 6 Questa interpretazione particolarmente infelice, emersa dalla proiezione, ha portato molte persone ad avere amaramente paura di Dio. 7 Simili concetti antireligiosi fanno parte di molte religioni. 8 Eppure il vero Cristiano dovrebbe fermarsi un attimo e chiedersi “com’è possibile”? 9 È forse verosimile che Dio Stesso sarebbe capace di pensare in modo tale che le Sue Stesse parole avessero chiaramente stabilito essere indegno di Suo Figlio? " Helen Schucman - Un Corso In Miracoli”

Quote by Helen Schucman

Book:A Course in Miracles Original Edition: Text
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A Course in Miracles Original Edition: Text

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Helen Schucman

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“in the end, I found that the proportions obtain­ing in Colebrooke (British Orientalist, d. 1837)’s 1818 donation to the India Office Library generally held up. Out of a total of some twenty thousand manuscripts listed in these catalogs on Yoga, Nyaya­ Vaisheshika, and Vedanta philoso­phy, a mere 260 were Yoga Sutra manuscripts (in­cluding commentaries), with only thirty­ five dating from before 1823 ; 513 were manuscripts on Hatha or Tantric Yoga, manuscripts of works attributed to Ya­jnavalkya, or of the Yoga Vasistha; 9,032 were Nyaya manuscripts, and 10,320 were Vedanta manuscripts. (...) What does this quantitative analysis tell us ? For every manuscript on Yoga philosophy proper (excluding Hatha and Tantric Yoga) held in major Indian manu­script libraries and archives, there exist some forty Ve­danta manuscripts and nearly as many Nyaya­ Vaisheshika manuscripts. Manuscripts of the Yoga Sutra and its commentaries account for only one­ third of all manuscripts on Yoga philosophy, the other two­ thirds being devoted mainly to Hatha and Tantric Yoga. But it is the figure of 1.27 percent that stands out in highest relief, because it tells us that after the late sixteenth century virtually no one was copying the Yoga Sutra because no one was commissioning Yoga Sutra manuscripts, and no one was commissioning Yoga Sutra manuscripts because no one was interested in reading the Yoga Sutra. Some have argued that instruction in the Yoga Sutra was based on rote memorization or chanting : this is the position of Krishnam­acharya’s biographers as well as of a number of critical scholars. But this is pure speculation, undercut by the nineteenth­ century observations of James Ballantyne, Dayananda Saraswati, Rajendralal Mitra, Friedrich Max Müller, and others. There is no explicit record, in either the commentarial tradition itself or in the sa­cred or secular literatures of the past two thousand years, of adherents of the Yoga school memorizing, chanting, or claiming an oral transmission for their traditions. Given these data, we may conclude that Cole­brooke’s laconic, if not hostile, treatment of the Yoga Sutra undoubtedly stemmed from the fact that by his time, Patanjali’s system had become an empty signifier, with no traditional schoolmen to expound or defend it and no formal or informal outlets of instruction in its teachings. It had become a moribund tradition, an object of universal indifference. The Yoga Sutra had for all intents and purposes been lost until Colebrooke found it.”

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Book:The Yoga Sutra of Patanjali: A Biography
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“He was especially charmed by the two youngest Challons, Ivo and Seraphina, both of them engaging and warm, but also possessing their father's knack for a perfectly timed witticism- a bon mot, Merritt called it. They asked countless questions about Islay, his friends, his dog, and the distillery, and they entertained him with stories of their own. To Keir's relief, neither of them seemed to have difficulty accepting him as a half brother, despite the vast differences in their ages. They had been brought up in an environment filled with so much abundance, it didn't occur to them to feel threatened by anyone. The Challons were nothing like the noble families Keir had heard of, in which the children were raised mostly by servants and seldom saw their parents. These people were close and openly affectionate, with no trace of aristocratic stuffiness. Keir thought that was in no small part due to the duchess, who made no pretense about the fact that her father had made his start as a professional boxer. Evie was the anchor who kept the family from drifting too far in the dizzying altitude of their social position. It was at her insistence that the children had at least a passing acquaintance with ordinary life. For example, it was one of Ivo's chores to wash the dog, and Seraphina sometimes accompanied the cook to market to talk with local tradespeople.”

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Book:Devil in Disguise
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